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made up of our thoughts." In the Maitrayana Upanishad, also, it is said that " thoughts cause the round of a new birth and a new death. . . .  What a man thinks that he is; this is the old secret." Modern devotees of the same doctrine are fond of quoting the Old Testament passage which states that "as a man thinketh in his heart so is he." We have seen how profoundly true this is in so far as man's opinion of himself is concerned. But it is no less clear that it is not what we have thought that has made us what we are; it is what we have done. In the first place, if we had really taken thought our conduct would have been profoundly different; for most of our regrettable actions were impulsive. And in the second place, there is a vast difference between thinking and doing. Buddhism itself is really founded on this fact, for in the long run it is said to be our accumulated actions, that is, our "karma,'' that make or unmake us. Our accumulated actions are said to affect us in the next "incarnation" even though memory fails to hold over. In other theories of man's inner life the emphasis is put also upon action instead of on thought. No law is more dreadful for some people to contemplate than the law of action and reaction. From our thoughts there is indeed escape, but when we have once acted the die of